GUIDE TO DAKINI LAND A COMMENTARY TO THE HIGHEST YOGA TANTRA PRACTICE OF VAjRA\OGINl Geshe Kelsang Gyatso Tharpa Publications London Firsl published in l*"?! All righis reserved. No p.irt of thfs book ni-iv be reproduced in any furm or by .iny means except for the quotation of brief p.iss.iges for the purpose of private study, research, criticism, or review. Tharpa Pubhcations 15 Bendemeer Road London SVV15 !]X © Geshe Kelsang Gyatso and Mariushri Institute 1991 Cover painting of Buddha Vajradharma by the Tibetan artist Chatmg Jamvang Lama. Cover photo of Geshe Kelsang Cyabo by Robin Bath. Lino illustrations by .^ndy Weber and Ani Kelsang Wangmo. British Librarv Cataloguing in !'ubliL,ition Data kelsang Cvatso, Gesho 19.*-- Guide toDakini Land- A Commentary to the Highest Yoga Tanira practice of V.iira\ ogini. I. Yoga 1. Title 181.45 \StiN WBI1I16 IS 8 Designed hi Miinic.i C~hia Phototype-set in Pal.itino b> l.itype, London. Printed on jcid-tree 2,'i|)-\ear longlile paper .ind bound in Great Bntain by Biddies Limited. Guildford. Contents Illustrations vii Acknowledgements ix Editorial Xote x Introduction xi Preliminary explanation 1 The yogas of sleeping, rising, and experiencing nectar 26 The yoga of immeasurables 39 The yoga of the Guru 78 The yoga of self-generation and the yoga of purifying migrators 106 The yoga of being blessed by Heroes and Heroines 125 The actual meditation of generation stage 150 The yoga of verbal and mental recitation 159 The yoga of inconcei\'ability and the yoga of daily achons 179 How to attain outer Pure Dakini Lanii through the practice of generation stage 200 CompleHon stage 207 Dedication 223 Appendix I - Condensed meaning of the Text 225 Appendix 11 - Sadhanas 237 Dakini Yoga: Vajrayogini Six-se^^inn Guru Yoga 239 Quick Path to Great Bhss; Vajrayogini Self-generation Sadhana 267 Feast ol Great Bliss: Vajrayogini Self-initiation Sadhana 329 Vajrayogini Rttreat Preliminaries 319 GUIDE TO DAKINI LAND Preliminary Jewel: Condensed Vajrayngini Retreat Preliminaries 427 Vajrayogini Burning Offering Sadhana 437 Vajradaka Burning Offering Sadhana 495 Samayavajra Sadhana 503 Appendix III - Diagrams and Illustrations 509 Hand Gestures 511 Ritual Objects 517 Glossary 525 Biblii'graphy 541 Studv Programmes 545 Indt'x 551 Illustrations Vajravogini xii Mandala of Vajravogini xiv C(<iniiu'iiliir\i Buddha Vajradharma 30 Vajravogini 54 Narapa 92 Pamtingpa 124 Paldan Lama Tanpa SDnam Gyaltsan 158 Dechen Nyingpo Phabongkha Dorjechang 180 Losang Yeshe Trijang Dorjechang 208 Dakiiii Yo<i<i Guru Vajradharma 240 Losang Yeshe Trijang Dorjechang 242 Vajravogini 254 Quick Falh to Creel Bliss Guru Vajradharma 268 Hero Vajradharma 282 Vajravogini 288 Dorje Shugdan 292 Kinkara 306 Feast of Great Bliss Guru Vajradharma 330 Hero Vajradharma 346 Vajrayogini 370 Kjnkara 384 Dorje Shugdan 388 CUIOE TO DAKINl LAND Vajrnyogiiii Retreat Prdbmnnrk-f Vajrayogini 400 KliancJarohi 416 Prdi'uinanj h'wel V'fljr.nogini 428 Vji/ni/o^iiii Bi{niiii}i Offering Sadliana Fire Deity 446 Vajrayogini 458 Vajrndiika Burning Offering Sadhana Vajradaks 496 5cimny(\vnjrti Sadhana Somavavfljra 504 Diayrniuf, ,vid II lust tntions Hand gestures 511 Ritual objects 517 Acknozoledgemen ts The instruction oi Vajrav ogini is the most protound liighest Yoga Tantra teaching, Originallv gnen bv Buddha Vajradhiira within the Henika Tantra, it is the supreme method to purify the en\irouirLent, bod\', and mind. At Manjushri Institute in IWl, out of his ine\haustible great compassion. Venerable Geshe Kelsang Gyatso gave a complete oral commentary of the instruction of Vajravogitii, having first granted the emprnverments of Heruka and Vajrayogini to the students present. Now, so that the blessings of Buddhii Vajra- vogini mav be received hv nianv beings throughout the world, Geshe Kelsang Gyatso has composed this book. Guiiic lo Dnkhii Land, based on his original oral commentary. For his immeasurable kindness in revealing this precious instruction to us and composing this supreme text, we thank the author from the depths of our hearts. We prav that we may gain perfect realization of this instruction by putting his teachings into practice purely and energeticallv. We also thank all those who helped with the different stages of preparing the manuscript, mcluding James Belither. Jackie Devis, Daniel Smith, Ruth Lister, Mariana Libano, Michael Gar- side, Hugh Clift, Lucy James, Helens Oester, Rita Christie, and Alison Ramsay, and our special thanks go to Gelong Thubten Gyatso for reviewing and completing the final editing. Through the merits created by this work, may ail sentient beings achieve the stale of Buddha Vajrayogini. Roy Tyson, Director Maiyushri Inst'tlute May 13S0 Editorial Note Throughout this book, technical delaib have been kept to a miniinum, and we have adopted a simplified form of phonetics to facilitate easv pronunciation. In rendering Sanskrit terms such as mantras into phonetics, we have not sought to follow existing conventions but, for auspiciousness and in order to preserve the blessings of the lineage, we have for the most part attempted to express them as they are pronounced by the Lamas. When the extensive ssdhana is quoted in context within the commentary it appears in bold type. The sections in italics are intended for contemplation. The commentary occasionally refers to Tibetan letters which are to be visualized. Drawings of these letters can be found in Appendix 111. Introduction Sentient beings have many different capacities for spiritual under^itanding an.i prartice. For this reason, out of his com- passion, Buddha Shakyamuni gave teachings at many levels, just as a skilful doctor administers a great varietv of remedies to treat the many different types of sick people. For those who wish merely to attain human happiness, Buddha gave teachings revealing actions and their effects, or karma, and he taught moral discipline as their mam practice. For those who wish to experience the permanent inner peace of liberation, or nirvana, for themselves alone, Buddhfl gave teachings on the faults of cyclic existence, and he taught the three higher trainings - training in higher moral discipline, training in higher concentration, and training in higher wisdom - as their main practice. For those who wish lo attain the ulti- mate goal of foil enlightenment, Boddha gave teachings on the development of greal compassion and bodhichitta, and he taught the six perfections - the perfections uf giving, moral discipline, patience, joyous effort, mental stabilization, and wisdom - as their main practice. All these teachings are open to anyone who wishes to study and practise them. The experi- ences that are gained from practising them are called the 'common spiritual paths'. Besides these teachings, Buddha also gave teachings on Tantra. These may be practised only bv those who have received Tantric empowerments. The experiences gained bv practismg these teachings are called the 'uncommon spiritual paths'. In the Tantric teachings, Buddha revealed four classes of Tantra. The practices that are explained in this book, Guide lo Dakiiii Land, are included within the highest of these. Highest Yoga Tantra. These practices ari; the very essence of Buddha's Vii/iiji/o^iui INTRODUCTION teachings. They irdiide special methods for preventing ordin.iry appearance and oidinan' conceptiiin, special methods for pre- \t?iUing ordinar\' death, intermedJate stale, and rebirth, and imcommon methods for transforming nil dailv experiences i[ito higher spiritual paths. Bv tr.insforniinf^ ordin.ir\' e\pcrionce in this vva\' ue can prevent manv dailv problems and svvifth' attain the ultimate happiness of full enlightenment. The source of all the essentia] meanings contained in C.iiiih- to Diikiui bvid is lUuiiiiiitiliiif; All Hidiicii Mciiiiiiii:^ (Tib. Bc.ilini t/iii.sri/). which is a precious commentary on the practice of Heruka and Vajrayogini Tantra composed bv Je Tsongkhapa, Through the kindness ot mv rtxil Guru, Kvabje Trijang Dorje- chang, i have haJ the opportunity to study and practise the instructions of Heruka and Vnjravogini. Now I have written this book iis a special offering, mainly for vi'estern practitioners. Ill order to practise the instructions contained within this book, special inner conditions are required. First we should train in the common spiritual paths and then receive ihe empowerments of Heruka and Vajrayogini. Having received these empowerments, we should strive to maintain our vows and commitments purelv. This book should not be read as if it were a magazine, nor should it he read by tho^e harbouring disrespectful or negative thoughts towards Vajrayogini practice, or bv those who have no faith in the instructions, or no intention of putting them into practice. However, if we have a pure motivation and read the entire book carefully, concentrating deeply on its meaning with- out rushing to fmish it, we can achieve profound realizations of Buddhadharma. Gcsfic Kehaii^ Ci/nt^o Tliiirpnlrnd January 1990 Preliminary Explanation The comiTientarv' to the Highest Yoga Tantra practice of Vener- able Vajrayogini consists of a preliminary explanation, the main commentary to the generation and completion stages, and the dedication. The first of these, the preliminary explanation, has seven parts: 1 Generating a correct motivation 2 The origin and lineage of these instructions 3 The benefits of these inslructions 4 Biographies of past Buddhist Masters who gained realizations through these instructions 5 The qualifications necessary for putting these instructions into practice 6 The four special causes of swift attamments 7 What are the outer and inner Pure Dakini Lands? GENERATING A CORRECT MOTIVATION These instructions concern the extraordinary spiritual path of Tantra, or Secret Mantra, which is the quickest and most pro- found method for attaining great enlightenment. We should rejoice in this precious opportunity to study these teachings which, if put into practice, can lead to full enlightenment wilhin one shorl human life. However, studying these instructions will be truly meaningful only if our motivation is pure. If we read ihis book merely out of intdlectua! curiosity we will not experi- ence its real meaning.